The Relationship Between Religious and Spiritual Factors and the Perpetration of Intimate Personal Violence

Despite some understanding of general correlates and possible antecedents to intimate partner violence (IPV) within the Christian community, the impact of religious and spiritual factors tends to be confounded by other factors and is often misjudged. Archival data from Wave III of the National Longitudinal Study of Adolescent Health (Add Health) were used to examine the impact of nine religious and spiritual factors on the probability of IPV perpetration by males, aged 18 to 26, who nominally classified themselves as Catholic, Protestant, or Christian. Logistic regression results indicated that IPV perpetration could not be adequately predicted from the religious and spiritual factors. Given the geographic breadth and the size of the Add Health sample, no finding of a predictive model for Christian male-perpetrated IPV challenges the paradigm that religious and spiritual factors should be overtly addressed in faith-based batterers’ programs targeting young adult males.     

Sustaining Labor‐Environmental Coalitions: Banana Allies in Costa Rica

What is required for sustaining an alliance between union and environmental activists? Applying grounded theory to a case study in the Costa Rican banana sector, this article reveals five historical phases. First, unions and environmentalists identify common opportunity structures for joint action. Second, a preexisting network becomes a resource for mobilization. Third, the new coalition engages in communicative action that leads to shared identity and cultural framing and a foundation for handling exogenous global forces. Market policy changes in the fourth phase stimulate a transnational activist network and framing linkages. Dramatic supply disruptions in the fifth precipitate autonomous organizational approaches that require reframing, identity extension, and flexibility. This study argues that the Costa Rican case can be generalized to other labor‐environmental coalitions if such alliances create simple, open structures that agilely adapt to external opportunity structures and expand frames that encourage collaborative autonomy and dualistic collective definitions.     

Boubou

He was only a little monkey, a very little one the first timeI saw him, not more than 9 inches tall; and when he died 3 yearslater, fully grown, he did not measure more than a foot anda half.     

A Desultory Defense of Democracy: OAS Resolution 1080 and the Inter-American Democratic Charter

This article evaluates the effectiveness of OAS mechanisms for safeguarding democracy through multilateral diplomacy, what some scholars have dubbed the interamerican defense of democracy regime. Drawing on a range of international relations theories, this study derives competing hypotheses about member states' responses to democratic crises in the Americas. It then analyzes all instances in which a collective response—that is, an application of Resolution 1080 or the Inter-American Democratic Charter—was debated in the OAS between 1991 and 2002. Patterns of state behavior suggest that domestic politics, rather than the structural or systemic traits of the interamerican system, best explain foreign policy responses to crises of democracy in the region. The OAS record in confronting such crises is uneven.     

WHERE IS THE VILLAGE GOING? MAINTAINING AND INCLUDING CULTURAL STRENGTHS TO PROTECT CHILDREN ORPHANED IN KENYA

This article is the result of a master's thesis about children and their universal right to be included in a family environment. This is not only protected under international law, but also intuitive to human beings. HIV‐AIDS continues to threaten lives of children, particularly in sub‐Saharan Africa in the form of orphaning. Looking at a case study from Kenya, it is revealed that, while legal protection is yet to be fully realized in the state, strong cultural norms of value are alive. Currently, the extended family system is the greatest protection to children orphaned or at risk of being orphaned. However, this system was made invisible in the domestic laws of Kenya under the Children Act 2001. This neglect calls for questions not only regarding the protection cultural norms may offer, according to the best interests of children, but also as to the cultural environment being created with the new law.